heart. He could not forego the rewards of unrighteousness; he therefore first seeks for indulgences; and, when these could not be obtained, he sins against the whole meaning, end, and design of the prohibition, which no consideration in the world could prevail with him to go against the letter of. And surely that impious counsel he gave to Balak against the children of Israel was, considered in itself, a greater piece of wickedness, than if he had cursed them in words.
If it be inquired, what his situation, his hopes, and fears were, in respect to this his wish, the answer must be, That consciousness of the wickedness of his heart must necessarily have destroyed all settled hopes of dying the death of the righteous; he could have no calm satisfaction in this view of his last end: yet, on the other hand, it is possible that those partial regards to his duty, now mentioned, might keep him from perfect despair.
Upon the whole, it is manifest that Balaam had the most just and true notions of God and religion; as appears, partly from the original story itself, and more plainly from the passage in Micah; where he explains religion to consist in real virtue and real piety, expressly distinguished from superstition, and in terms which most strongly exclude dishonesty and falseness of heart. Yet you see his behaviour: he seeks indulgences for plain wickedness; which not being able to obtain, he glosses over that same wickedness, dresses it up in a new form, in order to make it pass off more easily with himself: that is, he deliberately contrives to deceive and impose upon himself, in a matter which he knew to be of the utmost importance.
To bring these observations home to ourselves: it is too evident that many persons allow themselves in very unjustifiable courses, who yet make great pretences to religion; not to deceive the world,—none can be so weak as to think this will pass in our age,—but from principles, hopes, and fears respecting God and a future state; and go on thus
